תָּנוּ רַבָּנָן: לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ (ויקרא יט, יז), יָכוֹל לֹא תִּסְטְרֶנּוּ, לֹא תְּקַלְּלֶנּוּ? תַלְמוּד לוֹמַר? בִּלְבָבֶךָ, בַּשִּׂנְאָה שֶׁבַּלֵּב הַכָּתוּב מְדַבֵּר. מִנַּיִן לָרוֹאֶה דָּבָר מְגֻנֶּה בַּחֲבֵרוֹ שֶׁחַיָּב לְהוֹכִיחוֹ? תַּלְמוּד לוֹמַר: הוֹכֵחַ תּוֹכִיחַ, הוֹכִיחוֹ וְלֹא קִבֵּל מִנַּיִן שֶׁיַּחְזֹר וְיוֹכִיחוֹ תַּלְמוּד לוֹמַר: תּוֹכִיחַ. יָכוֹל אֲפִלּוּ פָּנָיו מִשְׁתַּנּוֹת? תַּלְמוּד לוֹמַר: לֹא תִשָּׂא עָלָיו חֵטְא. (ויקרא יט, יז) It has been taught: thou shalt not hate thy brother in thy heart (Lev. 19:17). You might say that this means you must not strike him or curse him. However, since Scripture says in thy heart, the verse refers only to hate in one’s heart. How do we know this? If someone observes something unseemly in his friend’s behavior, he is obliged to reprove him, as Scripture says: Thou shalt surely rebuke him (ibid.). However, if he does rebuke him and he refuses to accept the rebuke, he must continue to rebuke him. How do we know this? Because Scripture says: Thou shalt surely rebuke him.9The repetition of the word rebuke in the Hebrew text (hokhe’ah tokhiah) indicates the right to do so. It is possible that one might continue to rebuke him to the point at which his countenance will change10Considered an unforgivable sin. See above, Tan. Gen. And the Lord Appeared, 14. (from embarrassment). Hence Scripture states: Thou shalt not bear sin because of him (ibid.).
וְתַנְיָא, הוֹכֵחַ תּוֹכִיחַ. אֵין לִי אֶלָּא הָרַב לַתַּלְמִיד, תַּלְמִיד לָרַב מִנַּיִן? תַּלְמוּד לוֹמַר: הוֹכֵחַ תּוֹכִיחַ מִכָּל מָקוֹם. It has been taught because of this verse Thou shalt surely rebuke him that the master (must rebuke) his disciple. How do we know that the disciple must also rebuke his master? We learn from what Scripture states: Thou shalt surely rebuke him.
וּמָאן דְּלָא מוֹכַח, מִתְּפִיס בְּהַהוּא עָוֹן. דְּאָמַר מַר, כָּל מִי שֶׁאֶפְשָׁר לוֹ לִמְחוֹת בְּאַנְשֵׁי בֵּיתוֹ וְאֵינוֹ מוֹחֶה, נִתְפָּס עַל אַנְשֵׁי בֵּיתוֹ. בְּאַנְשֵׁי עִירוֹ, נִתְפָּס עַל אַנְשֵׁי עִירוֹ. בְּכָל הָעוֹלָם כֻּלּוֹ, נִתְפָּס עַל כָּל הָעוֹלָם כֻּלּוֹ. דְאָמַר רַבִּי חֲנִינָא, מַאי דִּכְתִיב? ה' בְּמִשְׁפָּט יָבוֹא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו (ישעיה ג, יד). אִם שָׂרִים חָטְאוּ, זְקֵנִים מֶה חָטְאוּ? אֶלָּא זְקֵנִים שֶׁלֹּא מִחוּ בְּשָׂרִים. He who does not rebuke a sinner is considered culpable for the sin that was committed. Mar said: Everyone who is able to restrain the men of his household from committing a sin, yet fails to do so, is held responsible for the sins committed by the men of his household. If he is able to restrain the men of his city, and does not do so, he is held responsible for the men of the city, and if he could have restrained the inhabitants of the world from sinning, he is held culpable for the sins of the inhabitants of the world. R. Hanina said: Why is it written: The Lord will enter into judgment with the elders of His people and the princes thereof (Isa. 3:14)? After all, if it is the princes who have sinned, why should the elders be considered as having sinned? The elders have sinned because they failed to dissuade the princes from sinning.
וְאָמַר רַב יְהוּדָה אָמַר רַב: מַאי דִּכְתִיב? וַיֹּאמֶר ה' אֵלָיו עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלָים וְהִתְוִיתָ תָּו עַל מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ (יחזקאל ט, ד). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַבְרִיאֵל: לֵךְ רְשֹׁם עַל מִצְחָן שֶׁל צַדִּיקִים תָּי״ו שֶׁל דְּיוֹ כְּדֵי שֶׁלֹּא יִשְׁלְטוּ בָּהֶן מַלְאֲכֵי חַבָּלָה וְעַל מִצְחָן שֶׁל רְשָׁעִים תָּי״ו שֶׁל דָּם כְּדֵי שֶׁיִּשְׁלְטוּ בָּהֶן מַלְאֲכֵי חַבָּלָה. אָמְרָה מִדַּת הַדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מַה נִּשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ. אָמַר לָהּ: הַלָּלוּ צַדִּיקִים גְּמוּרִים הֵם, וְהַלָּלוּ רְשָׁעִים גְּמוּרִים. אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הָיָה בְּיָדָם לִמְחוֹת וְלֹא מִחוּ. אָמַר לָהּ: גָּלוּי וְיָדוּעַ לְפָנַי, שֶׁאִם מִחוּ בָּהֶם לֹא קִבְּלוּ מֵהֶן. אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אִם לְפָנֶיךָ גָּלוּי, לָהֶם מִי גָּלוּי? R. Judah declared that Rav said: Why is it written: And the Lord said unto him: “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof” (Ezek. 9:4). The Holy One, blessed be He, said to Gabriel: Go, mark a tav with ink on the forehead of the righteous men so that the angel of destruction shall not prevail over them, and place a tav with blood upon the forehead of the wicked men so that the angel of destruction shall have power over them.11Tav is the first letter in the Hebrew phrase You shall live and you shall die. Divine Justice said to the Holy One, blessed be He: Master of the Universe, what really is the difference between the two? He answered: One is wholly righteous and innocent, while the other is wholly wicked. But Master of the Universe, she responded, it was in their power to at least attempt to restrain the wicked from behaving as they did, but they did not seek to prevent it. Whereupon He retorted: It is disclosed and known to Me that even if they had tried to prevent them, they would not have obeyed. Forthwith she retorted: Master of the Universe, this was revealed to You, but was it known to them?
חָזַר וְאָמַר: זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל כָּל אִישׁ אֲשֶׁר עָלָיו הַתָּו אַל תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ (יחזקאל ט, ו). וּמַאי מִמִּקְדָּשִׁי תָּחֵלּוּ? תָּנֵי רַב יוֹסֵף: אַל תִּקְרָא מִמִּקְדָּשִׁי, אֶלָּא מִמְּקֵדָּשַׁי, אֵלּוּ בְּנֵי אָדָם שֶׁקִּבְּלוּ וְשֶׁקִּיְּמוּ אֶת הַתּוֹרָה כֻּלָּהּ מֵאָלֶ״ף וְעַד תָּי״ו, הָא לָמַדְתָּ, שֶׁאֲפִלּוּ צַדִּיקִים גְּמוּרִים נִתְפָּסִים עַל הַדּוֹר. He turned and said: “Slay utterly the old man and the young man, the maiden, the little children and women; but come not near any man upon whom is the mark; and begin with My Sanctuary.” Then they began with the elders that were before the house (Ezek. 9:6). Why does it say begin with My Sanctuary? R. Joseph taught: Do not read mikdashi (“My Sanctuary”) but rather mekudeshi (“My sanctified ones”). These are the men who accepted and fulfilled the Torah in its entirety, from alef to tav. Hence you learn that even the completely righteous are held responsible for their generation.
וְכֵן הוּא אוֹמֵר: וְהִכְרַתִּי מִמֵּךְ צַדִּיק וְרָשָׁע (יחזקאל כא, ח). צַדִּיק עַל שֶׁלֹּא מִחָה בְּרָשָׁע. וְכֵן אַתָּה מוֹצֵא בְּיֹאשִׁיָּהוּ הַמֶּלֶךְ, שֶׁנִּתְפַּס עַל דּוֹרוֹ. וּכְתִיב בּוֹ: וְכָמֹהוּ לֹא הָיָה לְפָנָיו מֶלֶךְ וְגוֹ' (מלכים ב כג, כה). וְעַד הֵיכָן תּוֹכָחָה? אָמַר רַב: עַד הַהַכָּאָה. וּשְׁמוּאֵל אָמַר: עַד קְלָלָה. וְרַבִּי יוֹחָנָן אָמַר: עַד נְזִיפָה. וּשְׁלָשְׁתָּן מִקְרָא אֶחָד דָּרְשׁוּ, שֶׁנֶּאֱמַר: וַיִּחַר אַף שָׁאוּל בִּיהוֹנָתָן וַיֹּאמֶר לוֹ בֶּן נַעֲוַת הַמַּרְדּוּת (ש״א כ, ל). וּכְתִיב: וַיָּטֶל שָׁאוּל אֶת הַחֲנִית עָלָיו לְהַכֹּתוֹ (ש״א כ, לג). Similarly, it states: That I will cut off from thee the righteous and the wicked (Ezek. 21:8). The righteous ones were cut off because they did not try to restrain the wicked ones. That is why you find that King Josiah was held responsible for the acts of his generation, even though it is written concerning him: And like unto him there was no king before him (II Kings 23:25). How far should one go in reproving one’s neighbor? Rav said: Until his neighbor strikes him. Samuel contended: Until he curses him. R. Johanan held: Until he becomes angry. All three reached their conclusions from the same verse, where it is said: Then Saul’s anger was kindled against Jonathan, and he said unto him: “Thou son of perverse rebellion” (I Sam. 20:30). And then it is written: And Saul cast his spear at him to smite him (ibid., v. 33).
תָּנֵי, רַבִּי אוֹמֵר: אֵי זוֹ הִיא דֶּרֶךְ יְשָׁרָה שֶׁיָּבוֹר לוֹ הָאָדָם (משנה אבות ד, א). יֶאֱהַב אֶת הַתּוֹכָחוֹת. שֶׁכָּל זְמַן שֶׁהַתּוֹכָחוֹת בָּעוֹלָם, נַחַת רוּחַ בָּאָה לָעוֹלָם, טוֹבָה בָּאָה לָעוֹלָם, בְּרָכָה בָּאָה לָעוֹלָם, רָעָה מִסְתַּלֶּקֶת מִן הָעוֹלָם, שֶׁנֶּאֱמַר: וְלַמּוֹכִיחִים יִנְעָם וַעֲלֵיהֶם תָּבוֹא בִרְכַּת טוֹב (משלי כד, כה). עַל הַמּוֹכִיחַ וְעַל הַמִּתְוַכַּח. וְיֵשׁ אוֹמְרִים: יַחֲזִיק בֶּאֱמוּנָה יְתֵרָה, שֶׁנֶּאֱמַר: עֵינַי בְּנֶאֶמְנֵי אֶרֶץ לָשֶׁבֶת עִמָּדִי (תהלים קא, ו). It is taught that Rabbi said: What is the proper way for a man to react to the reproof of his neighbor? He should accept the rebuke, for as long as rebuke is accepted in the world, ease, goodness, and blessing will prevail as well, and evil will vanish from the world, as it is said: But to them that rebuke shall be delight, and a good blessing shall come upon them (Prov. 24:25). That is, to the one who rebukes and to the one who is rebuked. Others say: He will be strengthened by his increased faith, as it is said: Mine eyes are upon the faithful of the land, and they may dwell with Me (Ps. 101:6).
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כָּל הַמּוֹכִיחַ אֶת חֲבֵרוֹ לְשֵׁם שָׁמַיִם, זוֹכֶה לְפַלְגּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: מוֹכִיחַ אָדָם אַחֲרַי חֵן יִמְצָא. וְלֹא עוֹד אֶלָּא שֶׁמּוֹשְׁכִין עָלָיו חוּט שֶׁל חֶסֶד שֶׁנֶּאֱמַר: חֵן יִמְצָא. תָּנוּ רַבָּנָן: אֶת מִשְׁפָּטַי תַּעֲשׂוּ (ויקרא יח, ד). אֵלּוּ דְּבָרִים שֶׁנִּכְתְּבוּ בַּתּוֹרָה, שֶׁאִם לֹא נִכְתְּבוּ דִּין הוּא שֶׁיִּכָּתְבוּ. אֵלּוּ הֵן? עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים וְגָזֵל וּבִרְכַּת הַשֵּׁם. וְאֶת חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם (ויקרא יח, ד). דְּבָרִים שֶׁיֵּצֶר הָרָע מֵשִׁיב עֲלֵיהֶן, וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶן תְּשׁוּבָה. אֵלּוּ הֵן: לְבִישַׁת שַׁעַטְנֵז, וַאֲכִילַת חֲזִיר, וְרֹק הַיְבָמָה, וְהַרְבָּעַת כִּלְאַיִם, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, וְצִפֳּרֵי מְצֹרָע, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ, וְשֶׁמָּא תֹּאמַר מַעֲשֵׂה תֹּהוּ הֵן? תַּלְמוּד לוֹמַר: אֲנִי ה' (ויקרא יח, ד), אֲנִי חֲקַקְתִּים וְאֵין לְךָ רְשׁוּת לְהַרְהֵר בָּהֶן. R. Samuel the son of Nahmani said that R. Jonathan stated: Whoever rebukes his companion for religious reasons earns a share of divine grace, as it is said: He that rebuketh a man shall in the end find more favor (Prov. 28:23). And furthermore a thread of divine favors will be drawn about him, as is said: He shall find favor. Scripture says: Mine ordinance shall ye do (Lev. 18:4). These are ordinances which, if they were not enumerated in the Torah, ought to have been. Scripture is speaking here of idolatry and blasphemy. My statutes shall ye keep, to walk therein (ibid.). These are the commandments against which the evil inclination contends, and against which the peoples of the earth rebel. These are: the wearing of garments made of wool and linen,12The law of shatnez; see Lev. 19:19. This commandment and all the following ones are disregarded as irrational by non-Jews. the eating of pig,13See Lev. 11:7. the spittle of a childless sister-in-law,14After one has refused to marry his brother’s widow under the law of levirate marriage; see Deut. 25:5–10. mixing seeds,15Deut. 22:9–11. stoning an ox for killing a human being,16Exod. 21:29. the heifer whose neck was broken,17Lev. 14:1–21. the bird sacrifice brought by a leper,17 a firstling of an ass,18Exod. 13:13. meat prepared in milk,19Exod. 23:9. and the goat that has been sent away (the scapegoat).20Lev. 16:1–34. Azazel, the area where the scapegoat would perish. You might maintain that these are unimportant prohibitions. Hence Scripture says: I am the Lord: I have decreed them, and you art not permitted to repudiate them.